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Adhyaya Begins
॥ अथ द्वितीयोऽध्यायः॥
|| atha dvitiyo'dhyayah||
Shloka 1
ॐ स्मृत्यनवकाशदोषप्रसङ्ग इति चेन्नान्यस्मृत्यनवकाशदोषप्रसङ्गात् ॐ ॥ २.१.१॥
ॐ smrtyanavakasadosaprasaṅga iti cennanyasmrtyanavakasadosaprasaṅgat ॐ || 2.1.1||
Shloka 2
ॐ इतरेषां चानुपलब्धेः ॐ ॥ २.१.२॥
ॐ itaresam canupalabdheh ॐ || 2.1.2||
Shloka 3
ॐ एतेन योगः प्रत्युक्तः ॐ ॥ २.१.३॥
ॐ etena yogah pratyuktah ॐ || 2.1.3||
Shloka 4
ॐ न विलक्षणत्वादस्य तथात्वं च शब्दात् ॐ ॥ २.१.४॥
ॐ na vilaksanatvadasya tathatvam ca sabdat ॐ || 2.1.4||
Shloka 5
ॐ दृश्यते तु ॐ ॥ २.१.५॥
ॐ drsyate tu ॐ || 2.1.5||
Shloka 6
ॐ अभिमानिव्यपदेशस्तु विशेषानुगतिभ्याम् ॐ ॥ २.१.६॥
ॐ abhimanivyapadesastu visesanugatibhyam ॐ || 2.1.6||
Shloka 7
ॐ दृश्यते च ॐ ॥ २.१.७॥
ॐ drsyate ca ॐ || 2.1.7||
Shloka 8
ॐ असदिति चेन्न प्रतिषेधमात्रत्वात् ॐ ॥ २.१.८॥
ॐ asaditi cenna pratisedhamatratvat ॐ || 2.1.8||
Shloka 9
ॐ अपीतौ तद्वत्प्रसङ्गादसमञ्जसम् ॐ ॥ २.१.९॥
ॐ apitau tadvatprasaṅgadasamañjasam ॐ || 2.1.9||
Shloka 10
ॐ न तु दृष्टान्तभावात् ॐ ॥ २.१.१०॥
ॐ na tu drstantabhavat ॐ || 2.1.10||
Shloka 11
ॐ स्वपक्षदोषाच्च ॐ ॥ २.१.११॥
ॐ svapaksadosacca ॐ || 2.1.11||
Shloka 12
ॐ तर्काप्रतिष्ठानादपि अन्यथानुमेयमिति चेदेवमप्यनिर्मोक्षप्रसङ्गः ॐ ॥ २.१.१२॥
ॐ tarkapratisthanadapi anyathanumeyamiti cedevamapyanirmoksaprasaṅgah ॐ || 2.1.12||
Shloka 13
ॐ एतेन शिष्टापरिग्रहाऽपि व्याख्याताः ॐ ॥ २.१.१३॥
ॐ etena sistaparigraha'pi vyakhyatah ॐ || 2.1.13||
Shloka 14
ॐ भोक्त्रापत्तेरविभागश्चेत्स्याल्लोकवत् ॐ ॥ २.१.१४॥
ॐ bhoktrapatteravibhagascetsyallokavat ॐ || 2.1.14||
Shloka 15
ॐ तदनन्यत्वमारम्भणशब्दादिभ्यः ॐ ॥ २.१.१५॥
ॐ tadananyatvamarambhanasabdadibhyah ॐ || 2.1.15||
Shloka 16
ॐ भावे चोपलब्धेः ॐ ॥ २.१.१६॥
ॐ bhave copalabdheh ॐ || 2.1.16||
Shloka 17
ॐ सत्त्वाच्चावरस्य ॐ ॥ २.१.१७॥
ॐ sattvaccavarasya ॐ || 2.1.17||
Shloka 18
ॐ असद्व्यपदेशान्नेति चेन्न धर्मान्तरेण वाक्यशेषात् ॐ ॥ २.१.१८॥
ॐ asadvyapadesanneti cenna dharmantarena vakyasesat ॐ || 2.1.18||
Shloka 19
ॐ युक्तेः शब्दान्तराच्च ॐ ॥ २.१.१९॥
ॐ yukteh sabdantaracca ॐ || 2.1.19||
Shloka 20
ॐ पटवच्च ॐ ॥ २.१.२०॥
ॐ patavacca ॐ || 2.1.20||
Shloka 21
ॐ यथा प्राणादिः ॐ ॥ २.१.२१॥
ॐ yatha pranadih ॐ || 2.1.21||
Shloka 22
ॐ इतरव्यपदेशाद्धिताकरणादिदोषप्रसक्तिः ॐ ॥ २.१.२२॥
ॐ itaravyapadesaddhitakaranadidosaprasaktih ॐ || 2.1.22||
Shloka 23
ॐ अधिकं तु भेदनिर्देशात् ॐ ॥ २.१.२३॥
ॐ adhikam tu bhedanirdesat ॐ || 2.1.23||
Shloka 24
ॐ अश्मादिवच्च तदनुपपत्तिः ॐ ॥ २.१.२४॥
ॐ asmadivacca tadanupapattih ॐ || 2.1.24||
Shloka 25
ॐ उपसंहारदर्शनान्नेति चेन्न क्षीरवद्धि ॐ ॥ २.१.२५॥
ॐ upasamharadarsananneti cenna ksiravaddhi ॐ || 2.1.25||
Shloka 26
ॐ देवादिवदपि लोके ॐ ॥ २.१.२६॥
ॐ devadivadapi loke ॐ || 2.1.26||
Shloka 27
ॐ कृत्स्नप्रसक्तिर्निरवयवत्वशब्दकोपो वा ॐ ॥ २.१.२७॥
ॐ krtsnaprasaktirniravayavatvasabdakopo va ॐ || 2.1.27||
Shloka 28
ॐ श्रुतेस्तु शब्दमूलत्वात् ॐ ॥ २.१.२८॥
ॐ srutestu sabdamulatvat ॐ || 2.1.28||
Shloka 29
ॐ आत्मनि चैवं विचित्राश्च हि ॐ ॥ २.१.२९॥
ॐ atmani caivam vicitrasca hi ॐ || 2.1.29||
Shloka 30
ॐ स्वपक्षदोषाच्च ॐ ॥ २.१.३०॥
ॐ svapaksadosacca ॐ || 2.1.30||
Shloka 31
ॐ सर्वोपेता च तद्दर्शनात् ॐ ॥ २.१.३१॥
ॐ sarvopeta ca taddarsanat ॐ || 2.1.31||
Shloka 32
ॐ विकरणत्वान्नेतिचेत्तदुक्तम् ॐ ॥ २.१.३२॥
ॐ vikaranatvanneticettaduktam ॐ || 2.1.32||
Shloka 33
ॐ न प्रयोजनत्त्वात् ॐ ॥ २.१.३३॥
ॐ na prayojanattvat ॐ || 2.1.33||
Shloka 34
ॐ लोकवत्तु लीलाकैवल्यम् ॐ ॥ २.१.३४॥
ॐ lokavattu lilakaivalyam ॐ || 2.1.34||
Shloka 35
ॐ वैष्यम्यनैर्घृण्ये न सापेक्षत्वात्तथा हि दर्शयति ॐ ॥ २.१.३५॥
ॐ vaisyamyanairghrnye na sapeksatvattatha hi darsayati ॐ || 2.1.35||
Shloka 36
ॐ कर्माविभागादिति चेन्नानादित्वात् ॐ ॥ २.१.३६॥
ॐ karmavibhagaditi cennanaditvat ॐ || 2.1.36||
Shloka 37
ॐ उपपद्यते चाप्युपलभ्यते च ॐ ॥ २.१.३७॥
ॐ upapadyate capyupalabhyate ca ॐ || 2.1.37||
Shloka 38
ॐ सर्वधर्मोपपत्तेश्च ॐ ॥ २.१.३८॥
ॐ sarvadharmopapattesca ॐ || 2.1.38||
Adhyaya Begins
इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु
iti srimatkrsnadvaipayanakrtabrahmasutresu
Adhyaya Begins
द्वितीयाध्यायस्य प्रथमः पादः समाप्तः
dvitiyadhyayasya prathamah padah samaptah
Adhyaya Begins
॥ अथ द्वितीयोऽध्यायः॥
|| atha dvitiyo'dhyayah||
Thus begins the second adhyaya.
Shloka 1
ॐ स्मृत्यनवकाशदोषप्रसङ्ग इति चेन्नान्यस्मृत्यनवकाशदोषप्रसङ्गात् ॐ ॥ २.१.१॥
ॐ smrtyanavakasadosaprasaṅga iti cennanyasmrtyanavakasadosaprasaṅgat ॐ || 2.1.1||
If it be argued (that from the acceptance of Brahman as the cause of the universe) arises the defect of the (Samkhya) Smritis being left without any scope, then not so, for otherwise will arise the defect of other Smritis losing their scope.
Shloka 2
ॐ इतरेषां चानुपलब्धेः ॐ ॥ २.१.२॥
ॐ itaresam canupalabdheh ॐ || 2.1.2||
And (Pradhana is not the cause) since the others are not met with (in the Vedas and common experience).
Shloka 3
ॐ एतेन योगः प्रत्युक्तः ॐ ॥ २.१.३॥
ॐ etena yogah pratyuktah ॐ || 2.1.3||
Hereby is refuted Yoga.
Shloka 4
ॐ न विलक्षणत्वादस्य तथात्वं च शब्दात् ॐ ॥ २.१.४॥
ॐ na vilaksanatvadasya tathatvam ca sabdat ॐ || 2.1.4||
Brahman is not the cause of the universe owing to the dissimilarity in the nature of this universe; and the fact of being so is known from the Vedas.
Shloka 5
ॐ दृश्यते तु ॐ ॥ २.१.५॥
ॐ drsyate tu ॐ || 2.1.5||
But this is only a reference to the presiding deities, because of the mention of distinction (between the sentient deities and the insentient organs and elements) and the inherence (of these deities in them).
Shloka 6
ॐ अभिमानिव्यपदेशस्तु विशेषानुगतिभ्याम् ॐ ॥ २.१.६॥
ॐ abhimanivyapadesastu visesanugatibhyam ॐ || 2.1.6||
Shloka 7
ॐ दृश्यते च ॐ ॥ २.१.७॥
ॐ drsyate ca ॐ || 2.1.7||
But it is seen.
Shloka 8
ॐ असदिति चेन्न प्रतिषेधमात्रत्वात् ॐ ॥ २.१.८॥
ॐ asaditi cenna pratisedhamatratvat ॐ || 2.1.8||
If it be said that the effect (in that case) is non-existent (before creation), then not so; for it is merely a negation (without any object to deny).
Shloka 9
ॐ अपीतौ तद्वत्प्रसङ्गादसमञ्जसम् ॐ ॥ २.१.९॥
ॐ apitau tadvatprasaṅgadasamañjasam ॐ || 2.1.9||
Since in dissolution there is the predicament of the cause becoming just like that effect, therefore this (theory that Brahman is the material cause) becomes incongruous.
Shloka 10
ॐ न तु दृष्टान्तभावात् ॐ ॥ २.१.१०॥
ॐ na tu drstantabhavat ॐ || 2.1.10||
But that cannot be so on account of the existence of supporting illustration.
Shloka 11
ॐ स्वपक्षदोषाच्च ॐ ॥ २.१.११॥
ॐ svapaksadosacca ॐ || 2.1.11||
And because the defects cling to your own point of view.
Shloka 12
ॐ तर्काप्रतिष्ठानादपि अन्यथानुमेयमिति चेदेवमप्यनिर्मोक्षप्रसङ्गः ॐ ॥ २.१.१२॥
ॐ tarkapratisthanadapi anyathanumeyamiti cedevamapyanirmoksaprasaṅgah ॐ || 2.1.12||
If it be argued that although reasoning is inconclusive, still it has to be done in a different way, (so as to avoid this defect), then even so there will be no getting away from the defect.
Shloka 13
ॐ एतेन शिष्टापरिग्रहाऽपि व्याख्याताः ॐ ॥ २.१.१३॥
ॐ etena sistaparigraha'pi vyakhyatah ॐ || 2.1.13||
Hereby are explained all the (other) theories that are not accepted by the wise.
Shloka 14
ॐ भोक्त्रापत्तेरविभागश्चेत्स्याल्लोकवत् ॐ ॥ २.१.१४॥
ॐ bhoktrapatteravibhagascetsyallokavat ॐ || 2.1.14||
If it be argued that the distinction between the experiencer (of happiness and sorrow) and the things experienced will cease when the (experienced) objects turn into the experiencer, then we say that such a distinction can well exist as observed in common experience.
Shloka 15
ॐ तदनन्यत्वमारम्भणशब्दादिभ्यः ॐ ॥ २.१.१५॥
ॐ tadananyatvamarambhanasabdadibhyah ॐ || 2.1.15||
There is non-difference of those cause and effect on account of the texts about origin.
Shloka 16
ॐ भावे चोपलब्धेः ॐ ॥ २.१.१६॥
ॐ bhave copalabdheh ॐ || 2.1.16||
Cause and effect are non-different since the effect is perceived when the cause is there.
Shloka 17
ॐ सत्त्वाच्चावरस्य ॐ ॥ २.१.१७॥
ॐ sattvaccavarasya ॐ || 2.1.17||
And (cause and effect are non-different) because the posterior one has (earlier) existence (in the cause).
Shloka 18
ॐ असद्व्यपदेशान्नेति चेन्न धर्मान्तरेण वाक्यशेषात् ॐ ॥ २.१.१८॥
ॐ asadvyapadesanneti cenna dharmantarena vakyasesat ॐ || 2.1.18||
If it be argued that the effect did not exist before creation, since it is declared (in the Upanishad) as "non-existent", then we say, no, because from the complementary portion it is known that the word is used from the standpoint of a difference of characteristics.
Shloka 19
ॐ युक्तेः शब्दान्तराच्च ॐ ॥ २.१.१९॥
ॐ yukteh sabdantaracca ॐ || 2.1.19||
(The pre-existence and non-difference of the effect are established) from reasoning and another Upanishadic text.
Shloka 20
ॐ पटवच्च ॐ ॥ २.१.२०॥
ॐ patavacca ॐ || 2.1.20||
And the effect is non-different from the cause on the analogy of a piece of cloth.
Shloka 21
ॐ यथा प्राणादिः ॐ ॥ २.१.२१॥
ॐ yatha pranadih ॐ || 2.1.21||
And this is so just as in the case of the outgoing breath etc.
Shloka 22
ॐ इतरव्यपदेशाद्धिताकरणादिदोषप्रसक्तिः ॐ ॥ २.१.२२॥
ॐ itaravyapadesaddhitakaranadidosaprasaktih ॐ || 2.1.22||
Since the other (individual soul) is mentioned (as identical with Brahman), faults like not doing what is beneficial and so on will arise.
Shloka 23
ॐ अधिकं तु भेदनिर्देशात् ॐ ॥ २.१.२३॥
ॐ adhikam tu bhedanirdesat ॐ || 2.1.23||
But (Brahman is) greater (than the embodied being) on account of the declaration of the difference (between the two).
Shloka 24
ॐ अश्मादिवच्च तदनुपपत्तिः ॐ ॥ २.१.२४॥
ॐ asmadivacca tadanupapattih ॐ || 2.1.24||
On the analogy of stone etc, as also for other reasons, that (opponent's view) is untenable.
Shloka 25
ॐ उपसंहारदर्शनान्नेति चेन्न क्षीरवद्धि ॐ ॥ २.१.२५॥
ॐ upasamharadarsananneti cenna ksiravaddhi ॐ || 2.1.25||
If it be said that (Brahman) cannot be the cause, since one is noticed to procure materials (for the production of an object), then we say, no, for it is possible on the analogy of milk.
Shloka 26
ॐ देवादिवदपि लोके ॐ ॥ २.१.२६॥
ॐ devadivadapi loke ॐ || 2.1.26||
Also (Brahman can create without extraneous help) like gods and others (as is seen) in this world.
Shloka 27
ॐ कृत्स्नप्रसक्तिर्निरवयवत्वशब्दकोपो वा ॐ ॥ २.१.२७॥
ॐ krtsnaprasaktirniravayavatvasabdakopo va ॐ || 2.1.27||
(If Brahman changes into the world, then) there will arise the contingency of either wholesale transformation or the violation of the texts about partlessness.
Shloka 28
ॐ श्रुतेस्तु शब्दमूलत्वात् ॐ ॥ २.१.२८॥
ॐ srutestu sabdamulatvat ॐ || 2.1.28||
But (this has to be accepted) on the authority of the Upanishad, for Brahman is known from the Upanishads alone.
Shloka 29
ॐ आत्मनि चैवं विचित्राश्च हि ॐ ॥ २.१.२९॥
ॐ atmani caivam vicitrasca hi ॐ || 2.1.29||
Because it occurs thus in the case of the individual soul as well and creation of diverse kinds occur in the cases of gods and others.
Shloka 30
ॐ स्वपक्षदोषाच्च ॐ ॥ २.१.३०॥
ॐ svapaksadosacca ॐ || 2.1.30||
And because the opponent's own point of view is equally vitiated.
Shloka 31
ॐ सर्वोपेता च तद्दर्शनात् ॐ ॥ २.१.३१॥
ॐ sarvopeta ca taddarsanat ॐ || 2.1.31||
Moreover (the Deity is) possessed of all (powers), it having been revealed thus (in the Upanishads).
Shloka 32
ॐ विकरणत्वान्नेतिचेत्तदुक्तम् ॐ ॥ २.१.३२॥
ॐ vikaranatvanneticettaduktam ॐ || 2.1.32||
If it be argued that (Brahman cannot act) on account of absence of organs, that was answered earlier.
Shloka 33
ॐ न प्रयोजनत्त्वात् ॐ ॥ २.१.३३॥
ॐ na prayojanattvat ॐ || 2.1.33||
(Brahman is) not the cause, owing to the need of some motive (for creation).
Shloka 34
ॐ लोकवत्तु लीलाकैवल्यम् ॐ ॥ २.१.३४॥
ॐ lokavattu lilakaivalyam ॐ || 2.1.34||
But (creation for Brahman is) a mere pastime like what is seen in the world.
Shloka 35
ॐ वैष्यम्यनैर्घृण्ये न सापेक्षत्वात्तथा हि दर्शयति ॐ ॥ २.१.३५॥
ॐ vaisyamyanairghrnye na sapeksatvattatha hi darsayati ॐ || 2.1.35||
No partiality and cruelty (can be charged against God) because of (His) taking other factors into consideration. For so the Vedas show.
Shloka 36
ॐ कर्माविभागादिति चेन्नानादित्वात् ॐ ॥ २.१.३६॥
ॐ karmavibhagaditi cennanaditvat ॐ || 2.1.36||
If it be argued that it is not possible (to take Karma - merit and demerit - into consideration in the beginning), since the fruits of work remain still undifferentiated, then we say, no, since the transmigratory state has no beginning.
Shloka 37
ॐ उपपद्यते चाप्युपलभ्यते च ॐ ॥ २.१.३७॥
ॐ upapadyate capyupalabhyate ca ॐ || 2.1.37||
Moreover, this is logical and (so) it is met with (in the scriptures).
Shloka 38
ॐ सर्वधर्मोपपत्तेश्च ॐ ॥ २.१.३८॥
ॐ sarvadharmopapattesca ॐ || 2.1.38||
And Brahman is the cause on account of the propriety of all the Characteristics (of a cause in It).
Adhyaya Begins
इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु द्वितीयाध्यायस्य द्वितीयः पादः समाप्तः
iti srimatkrsnadvaipayanakrtabrahmasutresu dvitiyadhyayasya dvitiyah padah samaptah
Thus ends the 1st padaha of the 2 adhyaya of the holy brahma sutras.

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